CATHOLIC ENCYCLOPEDIA: Rings Home > Catholic Encyclopedia > R > Rings Rings Help support New Advent and get the full contents of this website as an instant download . Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more  all for only $19.99... Although the surviving ancient rings, proved by their devices, provenance, etc., to be of Christian origin, are fairly numerous (See Fortnum in "Arch. Journ.", XXVI, 141, and XXVIII, 275), we cannot in most cases identify them with any liturgical use. Christians no doubt , just like other people, wore rings in accordance with their station in life, for rings are mentioned without reprobation in the New Testament ( Luke 15:22 , and James 2:2 ). Moreover, St. Clement of Alexandria ( The Pedagogue III.11 ) says that a man might lawfully wear a ring on his little finger, and that it should bear some religious emblem--a dove, or a fish, or an anchor  though, on the other hand, Tertullian , St.

Cyprian , and the Apostolic Constitutions (I, iii) protest against the ostentation of Christians in decking themselves with rings and gems. In any case the Acts of Sts. Perpetua and Felicitas (c. xxi), about the beginning of the third century, inform us of how the martyr Saturus took a ring from the finger of Pudens, a soldier who was looking on, and gave it back to him as a keepsake, covered with his own blood. Knowing, as we do, that in the pagan days of Rome every flamen Dialis (i.e., a priest specially consecrated to the worship of Jupiter) had, like the senators, the privilege of wearing a gold ring, it would not be surprising to find evidence in the fourth century that rings were worn by Christian bishops . But the various passages that have been appealed to, to prove this, are either not authentic or else are inconclusive. St. Augustine indeed speaks of his sealing a letter with a ring (Ep.

ccxvii, in P.L., XXXIII, 227), but on the other hand his contemporary Possidius expressly states that Augustine himself wore no ring (P.L., XXXII, 53), whence we are led to conclude that the possession of a signet does not prove the use of a ring as part of the episcopal insignia. However, in a Decree of Pope Boniface IV (A.D. 610) we hear of monks raised to the episcopal dignity as anulo pontificali subarrhatis, while at the Fourth Council of Toledo, in 633, we are told that if a bishop has been deposed from his office, and is afterwards reinstated, he is to receive back stole, ring, and crosier (orarium, anulum et baculum). St. Isidore of Seville at about the same period couples the ring with the crosier and declares that the former is conferred as "an emblem of the pontifical dignity or of the sealing of secrets" (P.L., LXXXIII, 783).

From this time forth it may be assumed that the ring was strictly speaking an episcopal ornament conferred in the rite of consecration , and that it was commonly regarded as emblematic of the betrothal of the bishop to his Church. In the eighth and ninth centuries in manuscripts of the Gregorian Sacramentary and in a few early Pontificals (e.g., that attributed to Archbishop Egbert of York ) we meet with various formulae for the delivery of the ring. The Gregorian form, which survives in substance to the present day, runs in these terms: "Receive the ring, that is to say the seal of faith , whereby thou, being thyself adorned with spotless faith , mayst keep unsullied the troth which thou hast pledged to the spouse of God , His holy Church." These two ideas --namely of the seal, indicative of discretion, and of conjugal fidelity--dominate the symbolism attaching to the ring in nearly all its liturgical uses.

The latter idea was pressed so far in the case of bishops that we find ecclesiastical decrees enacting that "a bishop deserting the Church to which he was consecrated and transferring himself to another is to be held guilty of adultery and is to be visited with the same penalties as a man who, forsaking his own wife, goes to live with another woman " (Du Saussay, "Panoplia episcopalis", 250). It was perhaps this idea of espousals which helped to establish the rule, of which we hear already in the ninth century, that the episcopal ring was to be placed on the fourth finger (i.e., that next the little finger) of the right hand. As the pontifical ring had to be worn on occasion over the glove, it is a common thing to find medieval specimens large in size and proportionately heavy in execution. The inconvenience of the looseness thus resulting was often met by placing another smaller ring just above it as a keeper (see Lacy, "Exeter Pontifical", 3).

As the pictures of the medieval and Renaissance periods show, it was formerly quite usual for bishops to wear other rings along with the episcopal ring; indeed the existing "Caeremoniale episcoporum" (Bk. II, viii, nn. 10-11) assumes that this is still likely to be the case. Custom prescribes that a layman or a cleric of inferior grade on being presented to a bishop should kiss his hand, that is to say his episcopal ring, but it is a popular misapprehension to suppose that any indulgence is attached to the act. Episcopal rings, both at an earlier and later period, were sometimes used as receptacles for relics . St. Hugh of Lincoln had such a ring which must have been of considerable capacity. (On investiture by ring and staff see Investitures, Conflict of.) Besides bishops , many other ecclesiastics are privileged to wear rings.

The pope of course is the first of bishops , but he does not habitually wear the signet ring distinctive of the papacy and known as "the Ring of the Fisherman" (see below in this article), but usually a simple cameo, while his more magnificent pontifical rings are reserved for solemn ecclesiastical functions. Cardinals also wear rings independently of their grade in the ecclesiastical hierarchy . The ring belonging to the cardinalitial dignity is conferred by the pope himself in the consistory in which the new cardinal is named to a particular "title". It is of small value and is set with a sapphire, while it bears on the inner side of the bezel the arms of the pope conferring it. In practice the cardinal is not required to wear habitually the ring thus presented, and he commonly prefers to use one of his own. The privilege of wearing a ring has belonged to cardinal-priests since the time of Innocent III or earlier (see Sägmüller, "Thatigkeit und Stellung der Cardinale", 163). Abbots in the earlier Middle Ages were permitted to wear rings only by special privilege.

A letter of Peter of Blois in the twelfth century (P.L., CCVII, 283) shows that at that date the wearing of a ring by an abbot was apt to be looked upon as a piece of ostentation, out in the later Pontificals the blessing and delivery of a ring formed part of the ordinary ritual for the consecration of an abbot , and this is still the case at the present day. On the other hand: there is no such ceremony indicated in the blessing of an abbess , though certain abbesses have received, or assumed, the privilege of wearing a ring of office. The ring is also regularly worn by certain other minor prelates , for example prothonotaries, but the privilege cannot be said to belong to canons as such (B. de Montault, "Le costume, etc.", I, 170) without special indult . In any case such rings cannot ordinarily be worn by these minor prelates during the celebration of Mass. The same restriction, it need hardly be said, applies to the ring which is conferred as part of the insignia of the doctorate either of theology or of canon law.

The plain rings worn by certain orders of nuns and conferred upon them in the course of their solemn profession, according to the ritual provided in the Roman Pontifical appear to find some justification in ancient tradition. St. Ambrose (P.L., XVII, 701, 735) speaks as though it were a received custom for virgins consecrated to God to wear a ring in memory of their betrothal to their heavenly Spouse. This delivery of a ring to professed nuns is also mentioned by several medieval Pontificals, from the twelfth century onwards. Wedding rings, or more strictly, rings given in the betrothal ceremony , seem to have been tolerated among Christians under the Roman Empire from a quite early period. The use of such rings was of course of older date than Christianity , and there is not much to suggest that the giving of the ring was at first incorporated in any ritual or invested with any precise religious significance. But it is highly probable that, if the acceptance and the wearing of a betrothal ring was tolerated among Christians , such rings would have been adorned with Christian emblems.

Certain extant specimens, more particularly a gold ring found near Arles, belonging apparently to the fourth or fifth century, and bearing the inscription, Tecla vivat Deo cum marito seo [suo], may almost certainly be assumed to be Christian espousal rings. In the coronation ceremony , also, it has long been the custom to deliver both to the sovereign and to the queen consort a ring previously blessed. Perhaps the earliest example of the use of such a ring is in the case of Judith, the step-mother of Alfred the Great . It is however in this instance a little difficult to determine whether the ring was bestowed upon the queen in virtue of her dignity as queen consort or of her nuptials to Ethelwulf. Rings have also occasionally been used for other religious purposes. At an early date the small keys which contained filings from the chains of St. Peter seem to have been welded to a band of metal and worn upon the finger as reliquaries . In more modern times rings have been constructed with ten small knobs or protuberances, and used for saying the rosary .

Pope Francis’ Ring and Pallium Pope Francis’ Ring and Pallium The pallium is a sign of office in the Latin Church worn by the pope and by metropolitan archbishops. It is a white woolen band formed into a circle which lies over the shoulders, with bands extending down the front and the back. There are several crosses embroidered on it, and it is tipped in black silk. Pope Francis receives his ring during the Mass of Inauguration on March 19, 2013. CNS Photo/Paul Haring. Pope Benedict XVI’s pallium was distinct from that of metropolitan archbishops: the crosses were the color red. He used two different forms: his first was a larger version, based on the more ancient form, which draped over the right shoulder. This is the one he eventually left as a symbolic gesture on the tomb of Pope Celestine V in L’Aquila after visiting the site of the earthquakes there. Later he had a modified version that was narrower and had bands extending from the center rather than the right shoulder, which is presumably the one that will be used by Pope Francis. The pallium is a sign of jurisdiction, so the pope always wears the pallium wherever he goes.

Metropolitan archbishops only wear theirs within their territory and only as long as they hold the office of metropolitan archbishop (i.e., they do not wear it after retirement). The pallium is a sign of office in the Latin Church worn by the pope and by metropolitan archbishops The pallium is a reminder of the ministry of the Good Shepherd, who carries the sheep over his shoulder. The pallium is reminiscent of the feedbag that the shepherd carried to feed the sheep. On Tuesday it will be conferred upon the Holy Father by the Protodeacon of the College of Cardinals, Cardinal Jean–Louis Tauran, the same cardinal who announced the election of Pope Francis from the loggia last Wednesday. At the time of his episcopal ordination, a bishop is presented with a ring as a “symbol of the bishop’s fidelity to and nuptial bond with the Church, his spouse, and he is to wear it always.” (Ceremonial of Bishops, no. 58). The Fisherman’s Ring is the ring worn by the pope. It is a gold ring with an image of St. Peter, called to be “a fisher of men,” casting his nets.

Above the image is inscribed the pope’s chosen name. The ring is a sign of his authority; in the past the ring was used to create the wax seal for papal decrees. For this reason, the ring is destroyed upon the death or resignation of the pope. The Fisherman’s Ring will be presented to the Holy Father by the dean of the College of Cardinals, Cardinal Angelo Sodano. The ring Pope Francis will wear bears the image of St. Peter with the keys and was designed by Enrico Manfrini. The Vatican reports that Archbishop Pasquale Macchi, (d. 2006) former personal secretary of Pope Paul VI, kept the wax cast of a ring made for Paul VI by the artist Manfrini, who had made several medals and other artistic objects for Paul VI. The ring was never cast into metal, and Paul VI always wore another ring that was commissioned at the time of the Second Vatican Council. Archbishop Macchi left the cast, along with other objects, to Monsignor Ettore Malnati, who worked closely with him for many years. Monsignor Malnati made a ring of gold-plated silver from the wax cast.

This was offered to Pope Francis, along with several other possible rings, by the Papal Master of Ceremonies, through the auspices of Cardinal Giovanni Battista Re, retired Prefect of the Vatican Congregation for Bishops. It was this ring that Pope Francis chose to be the ring of the Fisherman, which will be presented to him at the Mass of Inauguration of his Petrine Ministry on March 19, 2013. More on Pope Francis Rings and Christianity Jokes Wedding rings in Christianity If the ring has pagan, magical properties, then why does it form such an important part of a Christian wedding ceremony? Does the wedding ring have any religious significance? Not much. Religious significance of the ring Like many other pagan symbols , the ring has been adopted into Christian ceremonies and rites. There is no biblical reference decreeing the wedding ring as a requirement. The requirement is that people promise to love one another, and the ring is used to symbolise this. Bar-code, tattoo and Q-code Christians could just as easily use a written contract, tattoo a bar-code on the forehead, or any other long-lasting sign.

But it was handy in the early days to simply adopt an existing and familiar identifier (the ring) to show that an agreement had been made. In addition to the wedding band, rings are used as powerful symbols in other parts of the Church. For example the gold Fisherman's Ring, annulus piscatorius, decorated with a depiction of St. Peter in a boat casting his net, is worn by the Roman Catholic pope. A bishop wears a ring to signify his union with the Church. Certain orders of nuns do not marry yet wear wedding rings to signify their 'spiritual marriage to Christ'. And that gives us a clue to the significance of the ring in a Christian ceremony: Just as one might be worn today by bishops but not priests , the ring was worn by leaders as a symbol or seal of authority. The symbol of authority is also used in a Christian wedding ceremony. The ring-giving symbolises one person transferring their authoritative rights to the other person. It is given as a token that one person is also transferring their valuable property to the other. And it is given as a symbol that one person promises to love the other. For most people, there are no magical, supernatural or even religious connotations to this.

(Love is above those things anyway.) Wedding rings are older than Christianity, and there's not much to suggest they were ever invested with any particular religious significance. The Catholic Church introduced the ring into the ceremony in the Middle Ages. The groom would slide the wedding ring part way up and then down his bride's right thumb, then her first finger, and then her middle finger, whilst saying: "In the name of the Father, the Son, and the Holy Ghost" before finally placing it on the next finger in line; the ring finger. Protestants started using the ring a little while after the Catholics. In 1549, the wedding ring finger changed from right hand to the left hand for Protestants but Catholics continued to place the ring on the right hand. The ring is not obligatory but today, almost all married Christians. wear wedding rings, doubtlessly helped by the Christianization of the old vena amoris tale, plus a bit of pressure from the likes of Cartier and BVLGARI. What the Bible says about rings © Photo by Sumie Sato Lavie factory , Tokyo There are several passages mentioning rings: Gen.

24:22, 30, 53 (given as a token of fidelity); Esth. 8:2, 8 ; and Luke 15:22 (given as a token of adoption). These are rings worn as a sign of authority or privilege ( Gen. 41:42 ) rather than merely decoration. There is no specific mention of rings used as part of a wedding ceremony. Pay heed, however, to 1 Tim. 2:9-10 and 1 Pet. 3:3-4 which advise against having anything too glitzy. Beauty comes not from adornment, but from the inner self. What the Church says about rings The ecclesiastical laws in England are derived from the Roman pontiffs. The canon law of marriage according to the English Parliament and the Common Prayer Book, is the basis of marriage throughout Europe.

Marriages in the Episcopal Church are governed by the Rubric, which directs that: "the man shall give unto the woman a ring, laying the same upon the book; and the priest, taking the ring, shall deliver it unto the man to put it on the fourth finger of the woman's left hand." The exchange of wedding rings is often accompanied by standard vows, which vary slightly according to the religion and denomination . For example, Jewish: (Behold, thou art consecrated unto me with this ring according to the Law of Moses and of Israel). I give you this ring as a symbol of my vow (or 'love'), and with all that I am and all that I have, I honour you, in the name of the Father, and of the Son, and of the Holy Spirit. Methodist: With this ring I thee wed, and with my worldly goods I thee endow, in the name of the Father, and of the Son, and of the Holy Ghost. Presbyterian: This ring I give you, in token and pledge In the name of the Father, the Son, and the Holy Spirit, take and wear this ring as sign of my love and faithfulness. Unitarian: and pledge you my love, now and forever.

The wedding ring is a visible sign that the couple are committed to one another, and for this reason, the ring is a part of the wedding service. A bit late to ask, but is this page important? Perhaps the people who place most importance on wedding rings are jewellers. For the rest of us, rings, whilst meaningful, should not be permitted to obscure more important matters. There is more to Christianity than worrying about whether wearing a wedding ring is covered by the old prohibition we read in Timothy and Peter. Not following expected social etiquette can result in being seen as aloof. If we dare argue the Scriptures, the wedding ring should not be considered an ornament. Neither should our Christianity be merely decorative. Return to Wedding Rings The pope uses it to seal official papal documents (Briefs), and the design is influenced by the Bible's teachings about God-fearing Christians being fishermen. A priest may bless the rings and this is considered by some, especially Catholics, to make the rings sacramental. Just as the Puritans did in the 16th century Elizabethan era, today's Religious Society Of Friends (Quakers) generally frown on rings since they consider them to be pagan symbols of medieval superstition .

The Amish , Adventists and others also manage to get married perfectly well without the wedding ring. Indeed, as L.F. kindly pointed out to us, there is not even mention of a 'wedding ceremony'; just 'wedding feasts'. No wedding vows, either. Rubric: a title or article in certain ancient common-law books. Even so, most priests, rabbis, imam and other ministers would celebrate a wedding where no rings were desired by the couple. Exposing the Hidden Religion of the Vatican | Humans Are Free . Exposing the Hidden Religion of the Vatican Did you ever wonder why the Pope's mitre looks like the head of a fish? What are the origins of ... Print Email Did you ever wonder why the Pope's mitre looks like the head of a fish? What are the origins of this ceremonial hat and what does it truly represent? What is the origin of the Pope's hat? Dagon, the fish-god of the Philistines and Babylonians, wore a fish hat that is still seen today with Roman Catholic Church 's pope and bishops.

According to Ruben Joseph's book entitled, Why Are The Young People Leaving The Church , "The miter is derived directly from the miters of the ancient pagan fish-god dagon and the goddess Cybele. The papal miter represents the head of Dagon with an open mouth, which is the reason for the pointed shape and split top." The story the church wants you to believe is provided by a PDF entitled, "The Bishop's Vestments" while an online version of this explanation can be found here . What the church's explanation fails to describe is the actual fish eye on the side of the mitre. Perhaps this is an ember of charcoal from the tongues of fire? Probably not, it's a fish eye. A History-Long Worship of the Anunnaki The book Nineveh and Babylon by Austen Henry Layard stated: "In their veneration and worship of Dagon, the high priest of paganism would actually put on a garment that had been created from a huge fish!

The head of the fish formed a mitre above that of the old man, while its scaly, fan-like tail fell as a cloak behind, leaving the human limbs and feet exposed." The Wine of Babylon stated: "The most prominent form of worship in Babylon was dedicated to Dagon, later known as Ichthys, or the fish. In Chaldean times, the head of the church was the representative of Dagon, he was considered to be infallible, and was addressed as ‘Your Holiness’. Nations subdued by Babylon had to kiss the ring and slipper of the Babylonian god-king. The same powers and the same titles are claimed to this day by the Dalai Lama of Buddhism, and the Pope. Moreover, the vestments of paganism, the fish mitre and robes of the priests of Dagon are worn by the Catholic bishops, cardinals and popes." Ea / Enki, who is a God of Sumerian (Enki) and Babylonian (Ea) mythology. In Babylonian mythology, Ea was a water god who was half man, half fish hybrid. In Greek mythology, Ea was known as Oannes.

By any name, this fish-god can be traced back to the genetic manipulation of man by the Anunnaki , as evidenced by Zecharia Sitchin's work . It is believed that, in the daytime, this deity would emerge from the water and was responsible for teaching art, science and writing to the human race. Berossus, a 3rd century Babylonian priest once wrote, "At first they led a somewhat wretched existence and lived without rule after the manner of beasts. But, in the first year after the flood appeared an animal endowed with human reason, named Oannes, who rose from out of the Erythian Sea, at the point where it borders Babylonia. "He had the whole body of a fish, but above his fish's head he had another head which was that of a man, and human feet emerged from beneath his fish's tail. He had a human voice, and an image of him is preserved unto this day. He passed the day in the midst of men without taking food; he taught them the use of letters, sciences and arts of all kinds. "He taught them to construct cities, to found temples, to compile laws, and explained to them the principles of geometrical knowledge.

He made them distinguish the seeds of the earth, and showed them how to collect the fruits; in short he instructed them in everything which could tend to soften human manners and humanize their laws. "From that time nothing material has been added by way of improvement to his instructions. And when the sun set, this being Oannes, retired again into the sea, for he was amphibious." In the book Revelation, H. A. Ironside stated: "The chief priests wore miters shaped like the head of fish, in honor of Dagon, the fish-god, the lord of life - another form of the Tammuz mystery, as developed among Israel's old enemies, the Philistines. When the chief priest was established in Rome, he took the title Pontifex Maximus, which was imprinted on his miter. "When Julius Caesar (who like all young Roman of good family, was an initiate) had become the head of State, he was elected Pontifex Maximus, and this title was held henceforth by all of the Roman emperors down to Constantine the Great, who was, at one and the same time, head of the church and high priest of the heathen!

"The title was afterward conferred upon the bishops of Rome and is today borne by the pope, who is thus declared to be, not the successor of the fisherman-apostle Peter, but the direct successor of the high priest of the Babylonian mysteries and the servant of the fish-god Dagon, for whom he wears, like his idolatrous predecessor, the fisherman's ring." Did you ever wonder why people kiss the Pope's ring? Why do so many people of prominence kiss the Pope's ring? The Ring of the Fisherman, also known as the Piscatory Ring, is an official part of the regalia worn by the Pope, who is head of the Catholic Church and successor of Saint Peter, who was a fisherman by trade. It used to feature a bas-relief of Peter fishing from a boat, a symbolism derived from the tradition that the apostles were "fishers of men" (Mark 1:17). The Fisherman's Ring is a signet used until 1842 to seal official documents signed by the Pope. According to wiki , In breaking with this tradition: "At the official introduction to his office, the classic ring remained in its case.

It was passed to Pope Benedict XVI by the dean of the College of Cardinals, Angelo Cardinal Sodano. The ring was designed by jeweller Claudio Franchi, who watched as Benedict placed the ring on himself." Although Pope Benedict XVI wore his Fisherman's Ring daily, it is no longer the custom for popes to wear it at all. Generally, a new pope will either inherit the daily-wear ring of his predecessor, keep an old ring of his own preference, or will choose a new daily-wear style. Why is it no longer custom for the pope to wear this ring? Because in astrotheology, we are existing out of the Age of Pisces (the two fish ) and into the Age of Aquarius . The ring no longer symbolizes the Age of Pisces. Instead of seeing the two fish on people's bumper stickers, we will soon start seeing some sort of sign for the water bearer, Aquarius. Related: The Darkest Secrets of the Vatican ; Who is Dagon?

In the bible, Dagon dates back to around the 3rd millennium, B.C., long before the birth of Jesus Christ and was first mentioned in Judges 16:23, where the Philistines offered Dagon a great sacrifice after their idol allegedly delivered Samson to them. "Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand." - Judges 16:23 This is just one of the many ritualistic sacrifices that we see in the bible and is no different than any modern day sacrifice, such as 9/11 or any given war. Many consider the Canaanites to be part of the Philistines who worshipped worshiped Baal, Astarte and Dagon. These were some of the early sun-worshipping cultures that have led to many of the metaphors we see in modern religion, e.g. God's son/sun. In Mali, there is a tribe called the Dogons , whose legends from their heritage were used by the Egyptians and subsequent dynasties.

The Dogon knew of constellations and alignments that we didn't 'discover' until many years later, such as Sirius B. According to Dogon legend, the Nommos arrived from the Sirius star system in a vessel along with fire and thunder, or as we would say today, in a UFO . The Nommos were part fish and part man and could live on both land and in the sea. They are also referred to as "Masters of the Water", "the Monitors", and "the Teachers". [Alexander: Personally, I concur to Wayne Herschel 's theory, stating that the Dogon "blazing star" was never Sirius, but the same old "star of the gods," (depicted by all major ancient cultures across the world) which is invisible to the naked eye -- hence the need of using Orion's Belt and the Pleiades as benchmarks to find it.

This also justifies the Freemasonry 's logo, the square and the compass, which were used by the human-Anunnaki hybrids (generally known as "royals" or "elites") to find the "star of the gods" in the night sky (notice the 33 degrees angle of the compass, which also stands for the 33 Masonic ranks -- the higher in rank, the closer to the "star of the gods"): For more information, please visit Wayne Herschel's website ]. Perhaps frogs, dolphins and whales were placed here by the Nommos? Even the mystery of mermaids may originate from this premise. Throughout mythology, we see fish-like people, mermaids and mermen, such as Poseidon or Neptune. An excerpt from Ancient Pagan and Modern Christian Symbolism stated: Related: The Vatican City And Rome: Esoteric Beyond Belief ; Why do we eat fish on Friday? Why do we see fish fries on Friday? Did you ever wonder why practicing Catholics abstain from eating fish on all days except Friday? It is not because of the phonetics of Fry-Day. The origin of Friday come s from Freya's Day.

Freya (Fria) is the Teutonic goddess of love, beauty, and fecundity (prolific procreation) and is identified with the Norse god, Freya. Pope Francis eschews tradition with silver ring | Inquirer News Pope Francis eschews tradition with silver ring Agence France-Presse / 11:33 PM March 18, 2013 Pope Francis AFP VATICAN CITY—Pope Francis has eschewed tradition and chosen a silver Fisherman’s Ring rather than a gold one — and one designed decades ago rather than created specifically for him, the Vatican said Monday. The gold-plated silver ring, one of the papal symbols that the new pope will receive during the inauguration mass on Tuesday, is modelled on a ring designed by Italian sculptor Enrico Manfrini, who died in 2004, for Paul VI. “The ring is designed by Manfrini, who created several religious works and it was presented to the pope by the master of ceremonies who had received the model from one of Paul VI’s secretaries,” said Vatican spokesman Federico Lombardi.

ADVERTISEMENT Nicknamed “the popes’ sculptor”, Manfrini designed religious objects for several pontiffs, including Pius XII, Paul VI and John Paul II. The simple ring, customarily worn on the pontiff’s right hand, depicts a bearded and haloed St. Peter holding a pair of keys — an emblem of the papacy which captures the moment Peter was given the keys to heaven. It was chosen by Francis out of three ring models presented to him, Lombardi said. “I don’t know if the ring was used by Paul VI. The design stems from that period but it is not physically the same ring. The original ring was melted down but this a ring based on the same design,” he added. The Fisherman’s Ring originally served as both a symbol of the papacy and a seal, but these days the pope has a separate seal with which to mark documents. There had been a lot of speculation over what sort of ring Francis would choose, following his decision to reject the papal gold cross necklace for his own simpler one at his first appearance after his election.

“It is not the first time that a pope has chosen to have a ring made of silver,” Claudio Franchi, the Roman goldsmith who crafted the elaborate ring worn by Francis’s predecessor Benedict XVI, told AFP. “It is quite unusual, however, to use a ring which already exists or has been made based on a design which already exists,” he said. The Vatican also unveiled the coat of arms and motto Francis will use — which remain the same as those he used as archbishop of Buenos Aires. The coat of arms shows three symbols on a blue background: at the top, a sun with the letters IHS in the middle — the logo of the Jesuit Society — and underneath a five-point star and a lily, symbolising the Virgin Mary and St. Joseph. The Latin motto beneath the crest is “miserando atque eligendo” — which refers to a Bible passage showing Jesus Christ’s “mercy” in choosing Matthew, a tax collector, to be one of his disciples. “The motto recalls Pope Francis’ personal vocation and he wanted to keep it,” Lombardi said. Amethysts And Bishops' Rings Amethysts And Bishops' Rings By William V.

Rauscher From early times, Bishops have worn a ring to denote their special office. The first tracing of a Bishop's ring is found about A.D. 610. At that time, Bishops' rings were always designed around a single stone, which was a ruby, an emerald, or a sapphire, and the stone was not engraved. Eventually, for mystical reasons, the stone used in most rings was an amethyst. Bishops in the Diocese of New Jersey are no exception to this tradition, and many of these men have chosen to have the Diocesan Seal carved into the stone of their ring. A classic example of this type of ring was worn by the late New Jersey Bishop, Rt. Rev. Alfred L. Banyard (1908-1992). The personal taste of some contemporary Bishops does not always follow tradition. Now the style they choose varies, but the ring's meaning remains the same. The selection of symbols in the ring is left to each individual Bishop, thereby making every ring unique. The ring worn by the late New Jersey Bishop, Rt. Rev. Albert W. Van Duzer (1917-1999) was traditional.

However, the large amethyst in his ring was not engraved, since it is now difficult to find gem carvers. On one side of Bishop Van Duzer's ring was the Bishop's staff; on the other side was a type of budded cross. The budded cross is commonly used as a design for processional crosses. The arms end in a trefoil design, which suggests the Trinity. The ring worn by another retired New Jersey Bishop, Rt. Rev.Vincent K. Pettit, is made entirely of gold, and has no precious stone in it. The seal is carved in the top of Bishop Pettit's ring, with a Miter on one side and Agnus Dei symbol on the other. Retired diocesan Bishop Rt. Rev. G. P. Mellick Belshaw wears a ring that is also less traditional - smaller in size, without a gem, and with the diocesan seal engraved in the gold on top of the ring. The once Bishop of New Jersey, Rt. Rev. Joe Morris Doss, wore a ring designed in a more traditional motif, which he borrowed from the diocesan archives, and which was first worn by the late Diocesan Bishop, Rt. Rev.

John Scarborough (1831-1914). Still today the more common design of a Bishop's ring is an oval shaped amethyst, usually very large, with the diocesan seal engraved directly into the flat surface of the gem. In earlier times the ring was always worn on the middle finger of the Bishop's right hand. This ring was very visible when the Bishop raised his hand and gave the blessing, and helped to project its meaning to all who received Christ's power from heavenly realms. It was also a seal that could be pressed into warm wax, and used to imprint secret documents. Finally, it also served as a seal for official ecclesiastical functions like ordinations, consecrations, or when certificates were issued and sealed. The Bishop's ring has always been fashioned of gold, and is usually very heavy. It represents a kind of communication link beyond the Bishop himself, and a lifelong union with the church. It radiates the special magnetic quality of Christ, whom the Bishop represents as a successor to the apostles. Gold symbolically represents the eternal worth of his office. According to Josephus (A.D.

37-95), a kind of miraculous quality was presumed to be found in the stones of the breastplate worn by the high priest of the temple. In this breastplate were twelve stones, representing the twelve signs of the Zodiac, and arranged in four rows to represent the four seasons. So also was this quality supposed to be found in the Bishop's ring. In the high priest's breastplate, the amethyst was the ninth stone in the third row of the twelve stones or gems set into it. These stones also had additional meaning as the twelve angels who guard the gates of Paradise. The amethyst's luminous quality, its colorful play of light rays, and the theme of its meaning eventually became the reason for its selection as a "protective stone" worn by a Bishop. The violet color denoted not only his compassion, but also his power as a man of God. This is also true of the Pectoral Cross that a Bishop wears about his neck, and which lies against his breast. The cross was originally a means of protection when the Bishop faced the people. It proclaimed his office as a successor to the Apostles, and was also thought to be a means of drawing spiritual energies for inner strength.

Today it is a reminder to everyone of the power which resides in the cross, and is magnified by the gems it contains. The amethyst was well known in ancient Egypt, and was respected as a stone of beauty and power throughout the Greek and Roman periods. In the last half of the tenth century, Andreas, Bishop of Caesarea, ascribed the twelve stones common to symbolic meaning to the various apostles. The amethyst signified Matthias. The traditional oval shape of the stone in the Bishop's ring was suggested by St. Clement of Alexandria (A.D. 150-220). The oval represents the simplified fish symbol without the extending lines. It is also a Nimbus, which in its shape is a form of radiation of glory. Symbolically the shape of the stone quietly speaks the phrase "God the Son." Most people are familiar with the association of various gems to our birth dates. These stones vary by different cultures and times, but through the years there has been little change regarding the connection of the amethyst with the month of February, beginning on the 21st of this month, and ending on March 20th.

According to ancient views of the Zodiac, gems like the amethyst not only had planetary influences, but they were even ascribed to certain days of the week, specific hours of the day and night, and special anniversaries. The amethyst was never considered a gem of the night; it was a stone of the dawn. The amethyst is ascribed to Wednesday, and to the hour of 8:00 a.m. of that day. It also signifies the seventeenth wedding anniversary. It is also believed if you wore the gem designated for the anniversary of the specific month and day or your birth, your ethereal vibrations would be heightened. There is an old poem about the amethyst for those born in February under the ancient symbol of Pisces, the fish - From passion and from care kept free, Shall Pisces children ever be, Who wear so all the world may see, The Amethyst. Historically, the purplish color of the amethyst was supposed to prevent drunkenness, and bring a sense of peace and devotion.

It was Pliny who thought the Greek name Amethysos, "not drunken," or Amethyein, "to be immune from it," was so called because of the gem's similarity to the color of wine. It was not only a stone to help prevent alcoholic drunkenness, but to remind a Bishop not to become "drunk" with power, and to focus always on the Heavenly Kingdom. The amethyst was also known as a deceiver in early times. Many ancient goblets were carved from large amethyst crystals because of the stone's purple color, so good wine could not be distinguished from wine that had been watered down. In the Bible, we find this stone adorned the foundation walls of the New Jerusalem. "The foundations of the wall of the city were garnished with all manner of precious stones the twelfth, an amethyst." (Revelation 21:19,20 KJV). Another ancient belief is that the amethyst had the power to quiet any kind of passion; it was therefore once used to make rosaries.

Since it does not show fire like a diamond or a fire opal, the amethyst is presumed to have a quiet effect, an almost serene quality, and a kind of regal stateliness. In a special sense, every Bishop becomes the replacement for Judas, and he is chosen specifically for his spiritual qualities. As clear quartz of bluish-violet color, the amethyst is an appropriate gem for a Bishop to wear. The amethyst's meaning is deep and spiritual, and its history well documented through the ages. The ring is a reminder of the Bishop's office, and offers a ray of hope to Christian believers. Every Bishop is invested with the Episcopal Ring, and it remains a part of his attire until his death. At that time if it is not passed on to another Bishop, or kept in the archives of the diocese, it is usually melted down or buried with the Bishop. In the Roman Catholic Church, the Pope's ring, called "The Fisherman's Ring," is usually a heavy gold seal with symbols. If gemstones are used, they are rubies, emeralds, or sapphires. Upon the Pope's death, the papal ring is broken into pieces.

This act prevents the sealing of any pontifical papers prior to the election of a new Pope. A cheap duplicate of his ring might be seen on the Pope's body as he lies in state, but the pieces of the actual ring are normally buried with the Pontiff. A new ring is always created for a new Pope. No relative, priest or deacon is entitled to wear a Bishop's ring, nor would it ever be sold lest it find its way into hands that would treat this sacred object as a curiosity or collector's item. The ecclesiastical authority invested in this historic symbol is reserved for a Bishop alone. Rings - Encyclopedia Volume - Catholic Encyclopedia - Catholic Online Catholic Encyclopedia Encyclopedia Volume Rings Although the surviving ancient rings, proved by their devices, provenance, etc., to be of Christian origin, are fairly numerous (See Fortnum in "Arch. Journ.", XXVI, 141, and XXVIII, 275), we cannot in most cases identify them with any liturgical use.

Christians no doubt, just like other people, wore rings in accordance with their station in life, for rings are mentioned without reprobation in the New Testament ( Luke 15:22 , and James 2:2 ). Moreover, St. Clement of Alexandria (Paed., III, c. xi) says that a man might lawfully wear a ring on his little finger, and that it should bear some religious emblem--a dove, or a fish, or an anchor -- though, on the other hand, Tertullian, St. Cyprian, and the Apostolic Constitutions (I, iii) protest against the ostentation of Christians in decking themselves with rings and gems. In any case the Acts of Sts. Perpetua and Felicitas (c. xxi), about the beginning of the third century, inform us of how the martyr Saturus took a ring from the finger of Pudens, a soldier who was looking on, and gave it back to him as a keepsake, covered with his own blood.

Knowing, as we do, that in the pagan days of Rome every flamen Dialis (i.e., a priest specially consecrated to the worship of Jupiter) had, like the senators, the privilege of wearing a gold ring, it would not be surprising to find evidence in the fourth century that rings were worn by Christian bishops. But the various passages that have been appealed to, to prove this, are either not authentic or else are inconclusive. St. Augustine indeed speaks of his sealing a letter with a ring (Ep. ccxvii, in P.L., XXXIII, 227), but on the other hand his contemporary Possidius expressly states that Augustine himself wore no ring (P.L., XXXII, 53), whence we are led to conclude that the possession of a signet does not prove the use of a ring as part of the episcopal insignia. However, in a Decree of Pope Boniface IV (A.D.

610) we hear of monks raised to the episcopal dignity as anulo pontificali subarrhatis , while at the Fourth Council of Toledo, in 633, we are told that if a bishop has been deposed from his office, and is afterwards reinstated, he is to receive back stole, ring, and crosier ( orarium, anulum et baculum ). St. Isidore of Seville at about the same period couples the ring with the crosier and declares that the former is conferred as "an emblem of the pontifical dignity or of the sealing of secrets" (P.L., LXXXIII, 783). From this time forth it may be assumed that the ring was strictly speaking an episcopal ornament conferred in the rite of consecration, and that it was commonly regarded as emblematic of the betrothal of the bishop to his Church. In the eighth and ninth centuries in manuscripts of the Gregorian Sacramentary and in a few early Pontificals (e.g., that attributed to Archbishop Egbert of York ) we meet with various formulae for the delivery of the ring.

The Gregorian form, which survives in substance to the present day, runs in these terms: "Receive the ring, that is to say the seal of faith, whereby thou, being thyself adorned with spotless faith, mayst keep unsullied the troth which thou hast pledged to the spouse of God, His holy Church." These two ideas --namely of the seal, indicative of discretion, and of conjugal fidelity--dominate the symbolism attaching to the ring in nearly all its liturgical uses. The latter idea was pressed so far in the case of bishops that we find ecclesiastical decrees enacting that "a bishop deserting the Church to which he was consecrated and transferring himself to another is to be held guilty of adultery and is to be visited with the same penalties as a man who, forsaking his own wife, goes to live with another woman " (Du Saussay, "Panoplia episcopalis", 250). It was perhaps this idea of espousals which helped to establish the rule, of which we hear already in the ninth century, that the episcopal ring was to be placed on the fourth finger (i.e., that next the little finger) of the right hand.

As the pontifical ring had to be worn on occasion over the glove, it is a common thing to find medieval specimens large in size and proportionately heavy in execution. The inconvenience of the looseness thus resulting was often met by placing another smaller ring just above it as a keeper (see Lacy, "Exeter Pontifical", 3). As the pictures of the medieval and Renaissance periods show, it was formerly quite usual for bishops to wear other rings along with the episcopal ring; indeed the existing "Caeremoniale episcoporum" (Bk. II, viii, nn. 10-11) assumes that this is still likely to be the case. Custom prescribes that a layman or a cleric of inferior grade on being presented to a bishop should kiss his hand, that is to say his episcopal ring, but it is a popular misapprehension to suppose that any indulgence is attached to the act. Episcopal rings, both at an earlier and later period, were sometimes used as receptacles for relics. St. Hugh of Lincoln had such a ring which must have been of considerable capacity.

(On investiture by ring and staff see Investitures, Conflict of.) Besides bishops, many other ecclesiastics are privileged to wear rings. The pope of course is the first of bishops, but he does not habitually wear the signet ring distinctive of the papacy and known as "the Ring of the Fisherman" (see below in this article), but usually a simple cameo, while his more magnificent pontifical rings are reserved for solemn ecclesiastical functions. Cardinals also wear rings independently of their grade in the ecclesiastical hierarchy . The ring belonging to the cardinalitial dignity is conferred by the pope himself in the consistory in which the new cardinal is named to a particular "title". It is of small value and is set with a sapphire, while it bears on the inner side of the bezel the arms of the pope conferring it. In practice the cardinal is not required to wear habitually the ring thus presented, and he commonly prefers to use one of his own. The privilege of wearing a ring has belonged to cardinal-priests since the time of Innocent III or earlier (see Sägmüller, "Thatigkeit und Stellung der Cardinale", 163).

Abbots in the earlier Middle Ages were permitted to wear rings only by special privilege. A letter of Peter of Blois in the twelfth century (P.L., CCVII, 283) shows that at that date the wearing of a ring by an abbot was apt to be looked upon as a piece of ostentation, out in the later Pontificals the blessing and delivery of a ring formed part of the ordinary ritual for the consecration of an abbot, and this is still the case at the present day. On the other hand: there is no such ceremony indicated in the blessing of an abbess, though certain abbesses have received, or assumed, the privilege of wearing a ring of office. The ring is also regularly worn by certain other minor prelates, for example prothonotaries, but the privilege cannot be said to belong to canons as such (B. de Montault, "Le costume, etc.", I, 170) without special indult. In any case such rings cannot ordinarily be worn by these minor prelates during the celebration of Mass.

The same restriction, it need hardly be said, applies to the ring which is conferred as part of the insignia of the doctorate either of theology or of canon law. The plain rings worn by certain orders of nuns and conferred upon them in the course of their solemn profession, according to the ritual provided in the Roman Pontifical appear to find some justification in ancient tradition. St. Ambrose (P.L., XVII, 701, 735) speaks as though it were a received custom for virgins consecrated to God to wear a ring in memory of their betrothal to their heavenly Spouse. This delivery of a ring to professed nuns is also mentioned by several medieval Pontificals, from the twelfth century onwards. Wedding rings, or more strictly, rings given in the betrothal ceremony, seem to have been tolerated among Christians under the Roman Empire from a quite early period. The use of such rings was of course of older date than Christianity, and there is not much to suggest that the giving of the ring was at first incorporated in any ritual or invested with any precise religious significance.

But it is highly probable that, if the acceptance and the wearing of a betrothal ring was tolerated among Christians, such rings would have been adorned with Christian emblems. Certain extant specimens, more particularly a gold ring found near Arles, belonging apparently to the fourth or fifth century, and bearing the inscription, Tecla vivat Deo cum marito seo [suo] , may almost certainly be assumed to be Christian espousal rings. In the coronation ceremony, also, it has long been the custom to deliver both to the sovereign and to the queen consort a ring previously blessed. Perhaps the earliest example of the use of such a ring is in the case of Judith, the step-mother of Alfred the Great . It is however in this instance a little difficult to determine whether the ring was bestowed upon the queen in virtue of her dignity as queen consort or of her nuptials to Ethelwulf. Rings have also occasionally been used for other religious purposes. At an early date the small keys which contained filings from the chains of St. Peter seem to have been welded to a band of metal and worn upon the finger as reliquaries.

In more modern times rings have been constructed with ten small knobs or protuberances, and used for saying the rosary. The Shoes of the Fisherman (1968) - IMDb IMDb There was an error trying to load your rating for this title. Some parts of this page won't work property. Please reload or try later. X Beta I'm Watching This! Keep track of everything you watch; tell your friends. Error The Shoes of the Fisherman ( 1968 ) G | Ukrainian Archbishop Kiril Lakota is set free after two decades as a political prisoner in Siberia. He is brought to Rome by Fr. David Telemond, a troubled young priest who befriends him. ...

See full summary » Director: From $2.00 (SD) on Amazon Video ON DISC a list of 42 titles created 16 Sep 2013 a list of 38 titles created 21 Jun 2014 a list of 26 titles created 07 Oct 2014 a list of 32 titles created 02 Aug 2015 a list of 27 titles created 9 months ago Title: The Shoes of the Fisherman (1968) 7.2/10 Want to share IMDb's rating on your own site? Use the HTML below. You must be a registered user to use the IMDb rating plugin. Nominated for 2 Oscars. Another 4 wins & 3 nominations. See more awards » Videos Based on real life events that led to tragic deaths of Crown Prince Rudolf of Austria and his lover Baroness Mary Vetsera. Director: Terence Young A musical biography of Gertrude Lawrence, who led a hustling and bustling life on the stage.

Director: Robert Wise While Europe stands on the brink of a World War in Autumn 1913, Sir Randolph Nettleby hosts a weekend of shooting on his estate for European aristocrats. Director: Alan Bridges Two British agents are murdered by a mysterious Neonazi organization in West Berlin. The British Secret Service sends agent Quiller to investigate. Soon Quiller is confronted with Neonazi ... See full summary » Director: Michael Anderson Edit Storyline Ukrainian Archbishop Kiril Lakota is set free after two decades as a political prisoner in Siberia. He is brought to Rome by Fr. David Telemond, a troubled young priest who befriends him. Once at the Vatican, he is immediately given an audience with the Pope, who elevates him to Cardinal Priest. The world is on the brink of war due to a Chinese-Soviet feud made worse by a famine caused by trade restrictions brought against China by the U.S. When the Pontiff suddenly dies, Lakota's genuine character and unique life experience move the College of Cardinals to elect him as the new Pope. But Pope Kiril I must now deal with his own self-doubt, the struggle of his friend Fr.

Telemond who is under scrutiny for his beliefs, and find a solution to the crisis in China. Written by Anonymous A modern-day story of faith, courage and intrigue! See more » Genres: 14 November 1968 (USA) See more » Also Known As: As Sandálias do Pescador See more » Filming Locations: Did You Know? Trivia In the scene where Pope Kiril prays over the body of the Jewish man, he recites the Shema. However, rather than say "Adonai", he says, "Hashem." This is because "Adonai" is traditionally only said when one is actually at prayer, and not simply reciting a prayer in a secular context, as in during a performance (specifically, in a movie). See more » Goofs A map of Indo-China labelled in Cyrillic, which can be seen in the movie's trailer, appears to have the word Kambodzha, the Russian for Cambodia, written over the country of Laos. See more » Quotes Piotr Ilyich Kamenev : Every day we ask ourselves what can we do about it before the nightmare turns itself into a mushroom cloud blotting out the sun.

Movie must be understood in the context of 1968 13 November 2003 | by Mark-Rhoads2 (Washington, DC) – See all my reviews With respect to those viewers who evaluate this film as entertainment, to fully appreciate and understand the many sub-plots, a viewer would have to understand something about Roman Catholic theology, the currents of 1968, and the popular philosophy of the French Jesuit Pierre Teilhard de Chardin with some people such as the author of the book, Morris L. West. The Oskar Werner character of Father David Telemond is a good surrogate and advocate for Chardin but he is not Chardin. Chardin is mentioned by Werner during the inquiry of the Papal Commission into Father Telemond's writings. The real Chardin believed in what Telemond calls "The Cosmic Christ" "the point to which all of human evolution is advancing." Telemond and Chardin would explain that a good God still allows man to use free will to chose the wrong things, to commit crimes, even mass crimes such as war, because those things are part of the natural breakage that always happens in any production process.

But they would also argue that faith would ultimately bring mankind closer to God on a very long but not infinite timetable. Pope Kiril thinks there is beauty and power in Telemond's writings but cannot understand Telemond's views on theology. "There is little of the Catholic faith as I know it in your writing." The Pope tells him that faith alone saved him from insanity in the Gulag of Siberia in the USSR. In his background, fundamental toughness, and simple faith, the fictional Pope Kiril (1968) is an amazing precursor to the real Pope John Paul II (1978). Tellemond protests, "God is there but by a different name." Telemond is finally accused by Cardinal Leone of heresy because he says that if his faith were taken away he would still believe in the world and its goodness--an idealistic but still secular world view. Pope Kiril is willing to sell off the wealth of the Church to help starving Chinese people because he understands that is the only way to prove to Chairman Peng and the world that the church believes in what it preaches.

The loneliness of his decision is framed by terror when Cardinal Leone tells him, "This is Calvary, Holiness, and you have just begun to climb." That is the most profound line of a great many profound lines in the movie. One does not have to be an intellectual to appreciate the film which succeeds on its own terms as entertainment. But people who think it is boring just have no concept of what the film is really about. For acting and content, this is one of the best films of the last 50 years. 70 of 92 people found this review helpful. Was this review helpful to you? Yes

Question: Which religious figure wears the Ring of the Fisherman?
Answer: The Pope